Tertia Hebdomada: De Passione

Tertia Hebdomada: De Passione

The first contemplation takes place in the middle of the night and includes a preparatory prayer, three preludes, six points, and one colloquy. The preparatory prayer is the same as always. The first prelude is taken from the story of how Christ sent two disciples from Bethany to Jerusalem to prepare the meal, where he himself later went with the others: and there, after eating the Paschal lamb, and completing the meal, he washed the feet of all, and gave them his sacred body and blood. Finally, he spoke to them after Judas had left to betray him. According to the arrangement of the place, considering the harsh or gentle, brief or lengthy journey, along with other circumstances that could be present, next observe the spaciousness of the place for the meal, whether it is ample or narrow, humble or adorned, and similar aspects. Third, from the desire for the thing desired, namely pain, indignation, and confusion; because of my sins, the Lord of all subjects Himself to such great torments. The first point will be to look at those who are sharing a meal and to bring something useful for my own benefit. Next, listen to what they say and draw fruit from it. Third, pay attention to what they do, and strive to make progress in everything. Fourth, consider what Christ desires to suffer from now on, and let it begin, according to the story; from where I will also begin to stir up in myself pain, sorrow, and tears; and I will similarly afflict myself in the following matters. Fifth, reflect on how the divinity of Christ, hidden from His adversaries, can allow His humanity to endure such cruel suffering without losing its strength. Sixth, I must think about what I should do or endure for my sins, given that such things weigh heavily on me. A conversation with Christ will take place, to be concluded with the Our Father. In conversations, it should be noted (as we have already explained above) that it is appropriate to act and to ask for something, according to the nature of the present matter, namely, as I feel consolation or disturbance within me: as I seek one virtue or another: as I intend to establish myself in this or that aspect: as I also wish to grieve or rejoice about the matter I contemplate. Finally, it will be necessary to ask for that which I most desire concerning a certain matter: and only one conversation can be made with Christ the Lord, or a triple one, if devotion prompts it, namely to the Mother, the Son, and the Father, as it has been handed down in the contemplation of the second week, regarding the three Classes, with the following annotation there. The second contemplation at dawn is about the events that Christ experienced after the meal and in the garden. It's always the usual preparatory prayer. The first prelude is based on the story of how Jesus Christ, along with his eleven Apostles, descended from Mount Zion, where they had shared a meal, and passing through the Valley of Josaphat, leaving eight of them behind, he withdrew alone to pray, sweating blood, repeating the same prayer to his Father three times. Afterward, he awakened the disciples from sleep, prostrated before them, and with Judas leading the way through a kiss to his adversaries, the ear of Malchus, which Peter had cut off, was restored; he was then seized as if he were a criminal or a robber, and led through that valley to the house of Annas. The second is for constructing the place, for you should consider the slope, the flatness, and the steepness; likewise, the garden should be depicted with a certain size, shape, and arrangement. Third, I should ask for sorrow, lamentation, anxiety, and other such inner pains, in order to share in the suffering of Christ on my behalf. These four points should be noted together. First, after the preparatory prayer, you should proceed in the same way and order through the points and the colloquy, just as was done in the previous section about the Eucharist. You should also include two repetitions regarding the Mass and Vespers, one for each, along with the contemplation of the other. Before the meal, however, five senses will be applied, with the preparatory prayer said everywhere, along with three preludes, corresponding to the offered materials, just as was sufficiently described in the second week. According to the considerations of age, physical condition, and overall disposition, you should complete either five or fewer exercises each day. Third, during this third week, the second and sixth additions should be changed, since (as it pertains to the second) when I wake up, thinking about where I should go, and pausing for a moment to contemplate, while I rise and prepare myself, I will strive to stir up sorrow and pain within myself for all the great sufferings of Christ. As for the sixth, I would rather flee than seek or entertain pleasant thoughts, even if they are otherwise useful and holy, such as those about the Resurrection of Christ and His glory. For these, I will draw upon the anguish and pains of His Passion through frequent remembrance of them, which He endured from the hour of His birth until the very end of this life. The fourth examination will be a particular one, regarding both the Exercises and the functions of the Additions, and it will be done in the same way as in the previous week. The contemplation will follow, to be carried out at night, regarding the events in the house of Anna, as it is narrated; then, at dawn, concerning the subsequent matters in the house of Caiaphas; afterward, there will be repetitions and the usual use of the senses, just as before. We'll contemplate through the middle of the night how Christ was led to Pilate and what happened there, as will be said; but at dawn, we'll discuss what took place after Christ was sent to Herod. Let there be a repetition of the usual use of the senses. The nighttime meditation will cover the story of the return from Herod up to the middle part of the Mysteries that occurred before Pilate; the remaining part we will pursue around the first light.